WITH, His Protestation, and Engagement.

ALSO, His Description of the House of God, and Original Priesthood.

Whereunto is annexed,

The Ministerial Duty; And the Personal Reign of the Saints.

LONDON, Printed for R. H. MDCLI.

To the Right Honourable, OLIVER Lord CROMWEL. The humble Petition and supplication of me poor Denus.

THese are to certifie your Highnesse, hoping that with all moderation you will be pleased to condescend so low as to behold and peruse my message from God. It is not an Army or an arm of flesh, but the power of God that de­ [...]ndeth you; he is the Lord to whom all the powers of the earth shall stoop, and throw down their Crowns and all their outward honour. For at his appearing man ought not to ascribe or Image out to himself the name (Lord) or in any graven substance; for now he reigneth King upon his Throne since the 13 & 14 dayes of April last past, issuing 1650. being Easter day, and the day before, called the Jewes Saturday: and I Denus appeared to make known the day of the Lord and his year excepted: and this visible Power did first Oriently appear in the City of London, by four proclamations being placed in the four Corners of the old Exchange, which signi­fieth a great change of States, of Lawes, of Governments, of Reli­gions, of Merchandize, of Priests, of Opinions, and a change of eve­ry Condition. Sir, it is in your power to do good, Oh that you would see the end of your Work, and highest enjoyments; there be many refreshments which be Ensigns of Gods Love, but none so precious as this, which is to live in God. I hope you strive not for honour, nor yet for any outward preheminence, but onely for the glory of Christ, and primitive purity; if you have any by-end below him, it will not prosper: for that which is of God will stand, when all other things will decay. I hope your End is to reduce and to bring all things unto their former Original, to heal and re­store the breaches, then you shall be called the Restorer of places to [Page 2]dwell in. Now this your preheminence is to the Work of God, and consider it, I pray you; It is a cursed thing to do Gods work slightly; and an honourable thing to appear for Christ in case of greatest danger. You have been prosperous, God was and is your defence. Lord say ride on and prosper. Your Army is his Battel Ax, and should destroy humane powers, fully to maintain Christ's power: for other powers I know none that shall stand before him. Now that you would please to stand up for a free Nation, accord­ing to promises made to our Commonalty, and not onely for refor­mation, but for restoration, the one without the other is not available; therefore that it may please you to see the great Oppres­sions among us which be so inhumane and savage, that so violently they spoil and eat out the heart of our Canaan, and destroy a good Land. Oh that you would stand up to help the poor of this Na­tion, and where you find great Parsonages where the Diviners have and [...]njoy too much, that some of it might be distributed in the same places. Oh that you would please to impropriate to them, I mean the helplesse and distr [...]ssed of our Nation, and that you would take in consideration to do good with all impropriations, and deal with the Butcher Townes according to their deserts: but questionlesse they will say, we or our fathers have bought them with our money. It may be so, but whence did Tythes arise? Though Aaron the Priest paid Tythes of all to Melchizedeck, mean­ing his whole Substance was liable to Christ, having neither end nor beginning. Or can you shew the lawful buying of tythes? if the Minister possesseth them not, why should great men hold them? for ought we know they are proper to the poor of such places, and for Gods house. The holy Scriptures adde to this purpose by an allusion to the Church, as he saith elsewhere; That ye do to any of those little ones, ye do it to me: and these things keeping away, are but Robbing his house of common Rites. I pray you what tythes were given in the Apostles time? those Ministers could not be so proud, nor their wives neither: Or what impropriations or Church-Robbers without Judas was one? Or which were the best of them that sold the Church Rites, or them that bought them? They may both run in one chanel, for they neither bought nor sold their own; nor can they lawfully hold the tythes from the poor and [Page 3]house of God; for God may well say, Why do ye rob me in Tythes and offerings? You shall not keep my Feast of Tabernacles, nor come into my rest, or inward Courts. There be many other dishonourable over-ruling evills in our Nation, which you may please to vindicate to the Parliament, that there might be a redressement, by a restoring pow­er which may be very comfortable to our state; and in so doing, God may be fully seen in your work, and will answer your desires. It were good if the poor of every Parish could have what helps might be within their own Liberties, as Commons and ancient en­joyments. Our Parliament might see this, God seeth it and saith their Captivity shall return, it is onely meant the captivity of the poor; for the rich be not in that Snare, but in a more deep and dangerou [...] condition. The poor cry, and are sent empty away, but the Rich shall have many places, and this will be a fire-brand in some of their consciences, when they shall remember and so be shut out from the enjoyment of God, for he can as well give com­fort to the poor in their affliction, and give others hell in their great possessions; for at the end every foundation shall stand upon their own bottome: I cannot but declare the things of God. Fur­ther your poor petitioner intreateth you to take into your conside­ration, the abusess of all Common Destroyers of our good Com­mon wealth or well being. It hath formerly been, when a dear year hath come, the poor have paid for it; but now we cannot find it so, others will pay for it before them; we have so many that do ingrosse priviledges, and are loth that the rust of their money should not be a witnesse against them; therefore they buy whole Lordships, though the earth be the Lords and not theirs, yet they can make it their own from men, untill the Lord blow upon it: thus they build Babylon to their hearts desire, which must sudden­ly fall. There be many other great offenders which keep up and imprison plenty, hoarding up many hundred Quarters of Corne, buying it contrary to the Will of the Lord, and so eat out the heart and name of plenty, to ingrosse as they do. We have some Badger­ly Woolves that will come between the ficle and the sythe, saying, I will give thus much, or such a Rate for Corn all the year about: and thus they Witch up the prices of corn. These are abominable branches, and theeves to the Common wealths good. All these and such as these be, would be branded with the letter G. signify­ing [Page 4]God hath plagued thee. Now this publick theft is far worse then poor poverteous theft; for poor poverty judgeth the law, and justifieth it self. When the world and all outward means fail, yet God will be seen in equity, and will justifie the poor mans con­dition in a way of consideration. Sir, you and all the Parliament should be the breasts of our Consolation, yet we know not how you will order our Common wealths affaires, which as yet we lye under your veyl and liable to your Disposing, not yet enjoying a free National stability, according to Gods Institution or Creation, but to live in hope and above hope, looking beyond all outward externals, which is nothing in his sight. Now the Over-ruling power and providence of God guide you in those great affaires you take in hand. Yet further to let you understand, we lie yet in Darknesse under a sad Dispensation betwixt a King, and an unset­led State full of murmurings, distractions, and declinings from true godlinesse, working our own ends by personal greatnesse, not see­ing that sweet enjoyment we might have in God, if we did not so highly prize this fading world; but to see nothing honourable, below Christ, but all mens honours shall quake as an Aspen leafe, and none shall hold but that of godlinesse. Who is afflicted and I not, or who shall declare, but I from the Lord? I fear not to speak the truth in the Lords Design. I can have no rest night nor day untill I see his work accomplished; but there is much covetuous­nesse and oppression in our Nation, that as yet we must not say our God is a reconciled God; but his hand is stretched out still, untill he hath bent Juda and gathered in Israel, and restored Jerusa­lem, and untill then the sword shall drink bloud and shall not cease: is it riches, honour, or greatnesse ye strive for? O take the best Season and goldenest Opportunity; it is not an outward en­joyment will make you inwardly happy, but in that you tread down all principalities and powers for Christ Jesus his Crown and Dignities; and that is the highest appearance and fullest power, and God will crown the works of all his Saints that stand up for his Kingly Power; and I beseech you to lay down your honour at Christs feet, and then you shall be exalted: for things in heaven, and things on earth, and things under the earth, must bowe at the Name of Jesus and at his appearance; for God will bring down the high spirits of Mount Seir and Capernaum, and he haughtinesse of the proud earth [Page 5]shall come down, and the humble shall be exalted: for the Lord will raise the honour of his Son, that hath been long crucified un­der the worlds tyranny, so that at his appearing both Lord and King shall refuse their titles of honour. I speak not this to your disgrace, but to speak the things I have heard and seen, Act. 4.20. and I dare not but appear for Christ in the face of fire and faggot, or greatest damp or danger. I am a poor man, I am sure I need not look for honour; neither do I acknowledge any thing honourable below Christ; therefore in truth, Lord, your honour must fall at his appearing. O would to God you would make known that which cannot be hid: for now it is high time to awake, that Sion should put on strength; for now it is come to the birth, and want­eth your help to bring forth. O that you would please to stand up to maintain true Judgment, that Justice may run down our streets; so you shall prosper in blessings, even as a garden refreshed with sweet drops from above; verily ye shall be as the morning Star in brightnesse to passe: the Lord shall blesse your going out and your comig in, he shall be your consolation and great peace, and much happinesse shall attend your gates. The Work in hand is, to raise the Tabernacle of David that is fallen, which is a restoring of many generations. The duty we are Obliged is to build Gods house, and to destroy all other foundations, and to come into one fold, which is Christs sheepfold, called the new Model or Jewesti­cal Fabrick. We are all bound to build up the partition wall, that hath been trod down so long, even the holy City which our Savi­our and Lord telleth us shall be trod down untill the fulnesse of the Gentiles come in, Zach. 6.14. & the 3. & 5. he is your King. Hos. 2. I will betroth thee unto me in loving kindnesse and in mercy. Make the Lord your King, he is your King, which if you do, the high Lord will blesse you in your good name, in your person, and in your estate, and will raise good out of your generations, that you may be called the Repairer of the breach, and restorer of paths to dwell in. He is your King. Psal. 21. thou hast a perfect crown of gold upon his head. Psalm 22. For the Kingdome is the Lords, and he is the Governour among the Nations. Psalm 2. Yet have I set my King upon my holy hill Sion. His Kingly power was seen in Joseph, Psalm 150.21, 22. He made him Ruler over all his substance, to bind his Princes at his pleasure, and to teach his Senatours wisdome: he set Moises his servant, and Aaron [Page 6]whom he had chosen, and his wonders was seen in the Land of Ham. And the Prophet John saith, he that overcometh shall rule the Nations with a rod of iron. Surely our God shall do this and greater things. An­other great example under the type of Joshuah, Jos. 3. If thou wilt walk in my ways, and if thou wilt keep my charge, then shalt thou judge my House, and keep my Court, and I will give thee places with them that stand by. In this we see that God is ever ready to crown a good work; also, they that be faithful to God, he will be faithful to them.

Further, that your Excellency would be pleased to let the pri­soners go free, that their cry may not come up to the Lord; by re­lation some of them have died in prison by salvage cruelty: There is no Nation under heaven but do allow their prisoners something, if it be but bread and water, but in truth some have not had that allowance, which is not Christian-like, being kept there having no relief nor support. Is God seen in it, or shall he not contro­verse for these things? Open your prison gates for pity, and let offenders be branded as bond-servants with a letter, to be known to whom they have offended, and so to restore as they be able; and and not to keep them in hell upon earth: Also it is manifested, that some poor godly Christians have lost their lives, denying their de­signe, not having justice, which were their arrears, desiring it for their wives and could not have it, and so denied to go forth, which caused the loss of life: And it hath been a woful spectacle in the worlds eye, when it hath been apparently known that some devouring Nimrods have bought out many poor souldiers pay, some for 41, 51, or 61, in the score, and all for want of justice; Their cries will come up to the God of heaven. I beseech your Excellence promote true justice, for Gods cause, and fear no human flesh, and the Lord will be your arm of defence. Oh Army of the Lord, E­say, 1.26. I will restore thy judgments as at the first, and thou shalt be called the City of Righteousness, when Sion shall be redeemed with justice, and when you shall redeem the oppressed, judge the fatherless, and plead for the widow, then the Lord will delight in your works of piety. Now that it may please you to take into your consideration, and to move our Parliament upon the Lords designe; that both they and you may be called blessed in the act of Restoring; Ezek. 47.14. the Lord declareth, saying; Ye shall one inherit as well as another: Meaning the Earth, or the Land which is the Lords. Verse the 22 he saith, Ye shall divide the Land by lot, for an inheritance. And lastly he saith, [Page 7] What Tribe soever the stranger sojourneth in, there ye shall give him his inheritance: Now the clamation of our poor Israel is for want of Commons to plant and build upon; and this being alienated and estranged from them by cursed Ahabs, which now do enjoy Naboths Vineyard, and spoil our good Commons. The Lord hath sent me to move you upon this object, that they which have posses­sions should not take away the Commons from the poor Common wealth of Israel, but that they which have no inheritance should have their Lots in the Commons, as it is their right by Creation, from God, the Prophets, Esay, Jeremy, and Ezekiel, shall be til­led and become as the garden of Eden. Joel 3.2. I will plead with them for my people Israel, and for my heritage, which they have cast lots for my land, and parted it among the Nation. Now if your Excellency please to help the Lord against the mighty, then he saith, Joel 2. I will restore to you the years that the Locusts have eaten, the Cankerworm, the Caterpiller, and the Palinerworm which I sent amongst you.

Lastly, That you would please to fall and kneel at the appear­ing of the Lord, when he shall set up his Ordination or Determi­nate Power, then all your subordinate powers must fall: then he that is least in the world, shall be greatest in his Kingdome; and he that overcometh shall rule the Nations. Let the high praises of God be in your mouth, and a two edged sword in your hand, to destroy sin, for a spiritual and temporal Justice.

So I rest, your poor petitioner to command, Denus to the restored Church in the Isle of Pathmos.

A Protestation and Engagement.

I Am ingaged for the Cause, and shall lay down my life and dearest blood, and will do it in case of conscience, for the defence of the everlasting Gospel; though humane Lawes do fail, and mens ordinances come to no­thing, yet how unchangeable is the Law of God in his ordination? Christ at his first appearance destroyed every mans law and ordinances, and there­upon wounded the Beast, saying, All power is given me in heaven and in earth, Go teach all Nations; as if be should say, every law, sta­tute, and ordinance of man is at an end, yet many strive for earthly and hu­mane power, and cause the sword to rule by a law, which is not the Law of God, to kill and keep alive, although for common trespasses, making their own wills a law, contrary to the law of Sion; and we hold up the sword by a law, and a law by the sword, which is not good; our Lord saith, he that killeth with the sword, shall dye with the sword. He in Genesis, Whosoever killeth Cain, his blood shall be required seven fold: and Revel. 11. Whosoever killeth them shall be so killed: tt is better for a man to dye an Anatomy, then to be a man-slayer, to take away life and free Creation from any of the Creatures of God, and to lord over them by cruelty. Our Saviour saith, offences will be, but woe be to them by whom they do come, it were better a milstone were hang­ed about his neck and cast into the Sea, then to offend in bloud, robbery, or any such thing by legal cruelty, pretending a law above the Go­spel and Records of Christ to his Disciples, which law to maintain, is not so ancient as that order of Melchizedeck made to Abraham by a promise, though the law was given by Moses, yet faith and truth came by Christ. So that under the name of Melchizedeck, or under the name of Christ, he the Lord hath alwayes put an end to mans ordinances according to his Divine Ordination; and I know no law of man that can stand before the Law of God in Sion: there is but one Law, and one Law-giver, which gift to us is the free Gospel, as James saith, So speak, and so walk, [Page 9]that ye may be judged by the Law of liberty, which is the Word of God; for an outward record called by David his Statutes Divine, meaning the Old and New Testament, by way of cau [...] ▪ that every godly Magistrate should lay the Bible book before him, to convince every sinne and errour of the offender, and not to use any other book of mixture compounded together, lest they adde or diminish from Gods Word or Commandment; for then, and at that time, the Bible shall be the chief Statute to maintain Freedome and Justice: it is not your statutes of Winchester, London, or Magna Charta, so Evangelical or ancient that can stand when the pow­er of Christ appeareth, and shall shine out of the East unto the West, and from the North to the South, so that all the Nations shall see his glorious appearing; which is his testimony of Light to me a sufferer for the Gospel of Christ: and I know not whether by imprisonment or losse of life, the pri­son is but freedomes purgatory, and it shall at the last conquer hell, and Freedome shall have victory by his statutes Divine: it is for the Law of God that I dye daily, and am much killed in my dear Desires. I stand up for the liberty of the Gospel, and Freedome of the Creation, and to plead for the Kingdome of Christ and the inheritance of the people, which I hope you will not hinder me of: Our Saviour saith, Matth. 10. Fear them not; for there is nothing hid that shall not be known, and I cannot but declare the things I have seen. I am not onely ready to suffer your impri­sonment, but to suffer death or any torture for the Cause, I mean for the Law and Liberties of the Gospel of the Lord. I am a faithful witnesse of God, I fear not your Famine, Distresse or Death; I am the person to raise Johns testimony, he was Juda, and I am Israel.

Denus the feet of the two Witnesses.
Septemb. 29 1651.

The Law of Sion.

HEre is an Alligory of two Lawes; the first is the singular and pure Law of God; the other is the unjust lawes of Man. This pure Law of God shall put an end to all the lawes of man upon the seventh Vial; this Law of God gendereth to life and salvation, but the lawes of man do gender to cruelty and corruption; which lawes of man must fall before Sion, which are not lawes according to his Word and true equity; all such lawes are but mens ordi­nances, and shall not stand before the Law of God: for there is but one Law, and one Law-giver, which is God that hath given us his Word for a Law to be a restoring right to all: and for want of this true execution of Gods word, it maketh the curse remain up­on the Creature to this day, and because of forbidden fruit, which is contrary to his Institution maketh it so; but Gods word should be set in its place, to judge or condemn, to save or justifie, and not mens traditions which are vain: Our Saviour saith, Man liveth not onely by bread, but by every word that cometh out of Gods mouth; which is from his ancient Decree to keep all things by his Provi­dence, which is a hidden law, and spiritual and agreeable to the letter of his Word: and I know no other law that man can erect, but to judge all things by the law of Gods Word, and to throw down mens ordinances which be not agreeable to it: for such lawes proceed not out of Sion, neither can our Judges be Judges in Israel, except they make Gods word the rule of justice to try causes by: And going contrary to this Rule, it maketh many fleshly Judges and weak Jury-men (O simple ignorance and base folly) to go from the Judge of Heaven and Earth, to serve under these Judges which destroy his Word and Law of justice: for there is no offence committed before God or against man, but may be judged by his word of Truth and pure Gospel under the juris­diction of Christ and his Church, which may be called Jure Divino, [Page 11]that is, under twelve holy persons, or so many Senatours of Gods house, that your law may wholly proceed out of Sion, that Divine Justice may censure all judicature power, and so to tread them under feet with the scarlet whore which have taken away many mens lives contrary to Gods word and holy Scripture: it hath been a poor businesse carried on so long, that wicked Judges should sit to give sentence, and some wicked fore-men among the rest should give up their verdict contrary to the Law of Sion, having judged for reward, and some for want of seeing the pure Will of God, and declaration of his word: his word ought to judge and govern, and shall throw down all oppressing, that his people may have rest from all their enemies: these Judges have been in such esteem before men, and yet ignorant of Divine justice which he hath set before them in his Word. I desire you all to know both Judge and Justice; if you adde or diminish from Gods VVord, it will prove unjustice, and therein ye fall severity, and hinder the free passage of the Gospel, changing it into your own ordinances, using the Gospel to your own turns, which is a cursed thing to do; your lawes are of Euphrates, which shall perish in Armagiddon, and fall by destruction: ye Judges, Lawyers, Priests, and Jesuites, your ordinances shall burn with Babylon, and your seven streams of pow­er are struck by the seventh Vial of Gods wrath, & his Law must go out of Sion, which shall cast out all your laws, that justice may run down our streets. What makes so much bauling in our Churches? To answer, it is because they go on hood-winked, compounding the lawes of men amongst the ordinances of God, which be far di­stant the one from the other: and for want of the true executing of this word of God, all your Churches are in a combustion, as Bees up in armes one against another for the truth; and untill we make Gods word the Rule and Law of our civil affaires, to bring our selves under the Captivity of Christ, and untill then, the curse shall remain, I properly mean the cursed lawes of man, which have bought and sold the lives of some men contrary to the Word of God, and Law of Sion: this curse, or cursed ordinance of man, God will suddenly burn up and abolish by the brightnesse of his appearing: and David saith, Blessed are they that keep his testimonies; thy word have I hid in my heart, that I might not sin against thee: I will not forget thy word: Princes did sit and speak against me, but I did medi­tate [Page 12]in thy statutes devine: Thy Law is my counsel day and night; I have more understanding then all my Teachers; I understand more then the An­cient, because I keep thy Law. I have refrained my feet from every evill way, because of thy word, How sweet are thy words unto my taste? Thy word is a light to my feet, quicken me according to thy word. mine eyes prevent the night watch. I beheld the transgressours and was grieved, be­cause they kept not thy word: Tears run down mine eyes, because they keep not thy word. Now if our Lawyers would truly see this Law of God, they durst not do as they do; and if our Judges would prove causes by this word of God, then might we call them the Judges in Israel; but it is not so, for they prove their own testimo­nies, and act sin by a law: but look into this 119. Psalm, and ye shall find it pithy to this purpose, he calleth it thy Statutes divine, which if our Magistrates did but savingly look in this glasse of Gods law, they might well throw away their books, which be but the step-mother to this Law of Sion, called mens ordinances, which have thus traded in power over Gods word and true Gospel, untill the year of our Lord, 1650. which was then shaken, though not utterly faln, yet it shall lose its shining light of oriency, and tho Lawyers and Judges shall never gain credit nor comfort, until they do erect the true word of God far above the statutes of Winchester, 2 Chron. 19. there ye may find at large, that Jehosaphat made of the Levites, and of the Priests, and of the chiefest of the Fathers of Is­rael for the judgment of the Lord, and for all Controversies. And in that ye may find he did not set the ungodly to judge, nor bloudy men that should judge according to their own wills, but such as were chosen men of the Lord that should make his holy word the rule of justice to end all differences: Now good Jehosaphat gave the Judges a charge, saying, Take heed what ye do, ye judge not for man, but for the Lord who is with you in the judgment: take heed and do it, for there is no iniquity with our God, nor respect of persons, nor taking of gifts: and he charged them, saying, Thus shall ye do in the fear of the Lord faithfully and with a perfect heart, and what cause soever shall come to you betwixt blood and blood, betwixt law and commandment, statute and judge­ment, let them not trespasse against the Lord. Look upon this all ye that have contrary to this holy Law, which is the written word of God, given so long since to judge the earth: this word of Sion shall throw down all your witchcrafts of Jesabel, and your night-Spels [Page 13]of subtilty; for ye have not judged according to the holy word of God. Some may say, Woe to you Judges, Lawyers, and Juries, for destroying the declaration and truth of Gods word, changing it into your own forms, and not proving all Causes by Scripture, all your legal rudiments must fall at the appearing of Sions glory, and shall cause all your Rivers in Egypt to dry up; for his word and the Saints must judge the earth; and your unsta­ble justice shall fall and come to nothing, when the word of God shall be every mans true testimony to restore and to redresse, to bring again, and to reduce, to settle all things to their ancient Oiginal, which have been so long traduced from their place.

And without all question, the godly of the people shall govern, meaning, the remnant of the Tribes out of Sion; For I will cleanse your bloud, I am the Lord that shall rore from thence, and utter my voice, and the earth shall shake; but I will be the hope and heritage of Jacob: He will be jealous for his land, and have pity by his redeemed, that they may have justice from God out of Sion: And I cannot see how any other law can be warrantable, but onely this word of God; and to deny all mens mixture, which are but ordinances of men and legal. 1 Cor. 6.1. Dare any of you having a matter against an­other, go to law before the unjust, and not before the Saints; As if he should say, will you bring your selves within the danger of the cursed laws of the Gentiles: And in Vers, 2. he saith; Know you not the saints shall judge the world, and we shall judge Angels, much more the things that per­tain to this life. Joel 3.2. the Lord saith, He will plead with all nati­ons for the heritage of his people; saying, behold, I will raise them out of the place where ye have sold them: And elsewhere he saith, I will re­store unto you the years the Locusts have eaten, the Canker-worm, the Ca­terpiller, and Palmer-worm, which I have sent amongst you: As if hee should say, I will take away all the devourers that have led you captive, which have seduced the simple, carying on causes in La­tin and in an unknown tongue. This is not that law which the A­postle James declareth in his second Chapter, saying; So walk and so speak, as you may be judged by the law of liberty (which is Sion) to try all your actions by, and so to be justified by Gospel truths, which is con­trary to the laws of men. And wicked men ought not to bear sway, for God will have a community, to communicate justice to all, accor­ding as truth shall guide them to this law of liberty, and Gospel [Page 14]freedom; and not by mens ordinances, that must fall; For mercy shall rejoyce over judgement, and shall glory over all oppression.

We cannot finde by either law or Gospel, that men should die by any outward act of theft; but the ancient records of God ma­nifest only restitution, and if the person be not able to restore, then be a servant or slave to the person whom hee hath offended: The Lord saith, He that killeth with the sword, shall die by the sword: shewing, that by murther, bloud shall touch bloud; it were good if legal cruelty were restrained, as yet it hath not, but in short time provided by our God, we shall have truth established in our bor­ders, with mercy and justice to remain in our streets; it hath been a long time mixed with Wormwood, by rigorous and cruel laws being enacted, that any malitious man that would swear against another man, whether it were right or wrong, as many times by way of supposition, not considering the danger of an oath, or whether it be right or wrong, the Oath being passed, the Jurie presently findeth it, the plaintiffe having no way to prove the wrong done, but his own Oath, by an inditement under the King to prove the theft, making the King his grand witness; which hath been an intollerable mark of the beast, and all ye Jury-men may be ashamed, and cover your mouths for all the bloudy Ver­dicts you have given up, look to it, for God will call you to an accompt for all your works, in that you have set the King to prove mens actions, which hath been a lying testimony, when the King hath been far distant from the Bench; ye corrupt Judges and sim­ple Jury-men, it hath evidently appeared by some that hath been wrongfully and hastily put to death, a miserable spectacle before your eys, and this is a fin that will lye heavie upon Judge and Ju­ry-men, when ye shall take the King for a witness, as if he were present to prove the felony; this is a high principle for a knave to work his will, to prove the felony done to the Plaintiff; but draw the Curtain there, the King hath something else to do, then to come and prove your unjust act: A miserable heathenish law, and Turkish, the Turk can but demand a mans life, and what is it else to do in this? We see plainly the King may be enriched by such a law, as for bringing in either to himself or some other Lord of a Mannor, felons goods, which freedom they have pur­chased from him that is gone: And this law cannot be satisfied [Page 15]with mans life, but wife and children must be utterly undone, and all taken from them by the lord of felons goods. O down with this Babylon, I wonder the world doth not violently pull her down, for they cannot be contented to take the things that were stoln, which is all they can have, but they will have all, then all shall be mine; so that the thing is, although he never stole before, and the fact be of small value, yet he must lose his sweet life, and die as a dog; which is a base, inhumane, and salvage cruelty, Turkish and not Christian-like, the just God and Lord Jehovah, will sure­ly confound such doings. Some have been by relation, prepared for the ladder, and yet by accident the right theef hath been taken, and for the same fact hath suffered death; a heavie thing it is unto that Jurie, that shall censure a man to death by an indictment un­der his own pretence, by an indictment in the Kings name; yet we do not justifie theft, but that it should be lawfully proved as all other trespasses be; under two witnesses every truth shall be esta­blished: for one witnesse which is the plaintiffe, may speak out of envy, being his own cause he can be no witnesse for himself; which sheweth your lawes are unjust, and shall not stand, and your Judges and Lawyers may restore: there be three sorts of theft; one is an incorrigible wicked theef, that will do it come life come death, many times out of envy to his brother or his neigh­bour, this is a thief with a witnesse: the second, is a covetous theef which stealeth to enrich himself, these are both of an high nature. The third, is a thief of necessity, being miserable poor and wanting; it is a saying amongst us, that hunger breaks the stone walls: we see poverty causeth extremity, and extremity causeth necessity, and necessity hath no law, in case of conscience: yet we cannot justifie the sin of theft, and putting all into Gods hand is to say, The Earth is the Lords, and the fulnesse thereof. What art thou O man, to controverce with God! are thy goods thine own, or the Lords? they were his before they were thine, and tho [...] [...]anst not deny it; for all blessings proceed from God, and they are and were from him before they were thine; and if thou beest not a godly person, thou enjoyest that which is not thine own, and then thou art but a usurper, and worse in Gods account then the poor theef that stole for need: then let as put this in as a ca­veat, and let us consider it is enough to suffer need and want, and [Page 16]not to suffer death too. There be many other things which trou­ble Power and State, which to relate I cannot have time now; winding up with our Saviour and his disciples, in case of necessity they plucked the eares of Corn, and being reproved by the Phari­sees, Christ said, Remember David when he an hungred how he was took of the sh [...]w-bread and did eat.

The House of God, and Original Priesthood.

THe reason of my writing, is for an establishment of Gods House upon the old foundation, by a pattern from our Father Abra­ham, and by an offering to Christ so long before his appearing in the flesh. This Original act was for Gods house dues, saying, Thou shalt bring the first fruits of all thy land into the house of the Lord thy God. Which had an allusion to the tythes or tenths of their sub­stance, which was a gift to the Altar of God, for the poor in his house. And I cannot find but such Ministers as take away Church Rights be guilty of the sin of Sacriledge, in robbing Gods House. Blessed Abraham in the 14 of Genesis, paid tythe of all to the Lord under the name of Melchizedeck: but now our Ministers have eat up that ordinance, and taken those benefits to themselves, blind­ing the people; and to that the Lord complaineth, Malachi the 3. saying, Ye have robbed me, in tythes and offerings, bring the Tythes into my storehouse. In the Apostles time they did not onely keep up Gods house, but they sold their possessions and brought it to all the Apostles feet: yet now if Gods house were restored, it might be good to the Common wealth of Israel. The Lord saith, Hagg. 1.4. Ye go to your seiled houses, but my house lyeth desolate: and ye Mini­sters know this, if ye bring not Tythes into Gods house: as Abra­ham did, so must ye do, if ye do not, then God shall destroy your Temples built with stone. Now these priviledges of Gods house are very ancient, though for gotten, yet in the more later times of [Page 17]the Gospel, the people did minister to the Lord of their substance, as you may find in Luke 8. by Joanna and Susanna, and all the Apo­stles did minister unto him out of their treasury; which sheweth God had a house, whatever our Ministers have done with it; and truly if women could do their duty to Gods house, it is a shame for men and Ministers to Omit their service to his house; custome to whom custome belongeth: Let us pay our vowes to the Lords house in all the peoples sight; for now he will sit to purifie the sons of Levi, and will purge Jerusalem from her blood, and will come near you in Judgment, Malachi 3.9. And my brethren take heed, God is angry with you, in that you have destroyed the offering of his Temple. I do not mean an offering of Bullocks and Goats, nor any such thing moral or Mosaical, but to do all to the ancient Order of Melchize­deck, which is Christ the Mediatour of a new Covenant by his eter­nal Priesthood, which was and is a more higher Priesthood then yours. Abraham payed Tythes of all to Christ long before any Law was, and it is an Order upon record to Gods house that can­not be denyed, and it shall destroy all carnal Covenants or mens ordinances which endure but from man to man; but this of our Saviour is and shall be for an endlesse life; ye shall keep the charge of the Sunctuary and of the Altar, that there be no wrath any more upon the house of Israel. Now ye Ministers, I am to summon you to perform your great Offering which you cannot deny. Numb. 18.28. Ye shall offer up unto the Lord your Heave-offering of Tythes which ye receive of the people. Now as Aaron offered up toe Levites, so must ye to Gods House, to settle them in their ancient place, and so bring again the Captivity of that Ordinance; so that all Priests, Levites, and Ministers, must all consecrate the gifts of Tythes unto the Lord and his House: And ye Ministers for changing these Ordinances, ye be included under the seventh Vial of Gods wrath poured out upon the beast, Revel. 16.17. declareth a voyce out of the Temple of God, saying, It is done. Now in the mystery of the Vials pouring forth, the Decree of God was finished, though all things not yet effected which time were to bring forth, and now is revealed upon the beast, which is the great plague of the world that we lye under, which is seven Ordinances or Vials of his wrath; whereof this curse hath been poured out upon all, and not onely a curse, but a curse under these seven Ordinances, which Jew and [Page 18]Gentile hath not as yet made up these seven breaches of unity, which is a full standing up for Gospel Truths, which being thus omitted by Minister and people, causeth him to complain, saying, What are those wounds in thine hand? then he said unto me, They were those wherewith I was wounded in the house of my friend: So that it grieved God to see prophanenesse both in priest and people, saying, I took my staffe beauty and cut it in sunder, that I might break my Covenant made with Jacob. Now when the Lord shall cut asunder the other staffe bonds which is now among us, then all your prison gates shall be open, and there shall be a standing up for the eternal Priest­hood in every Nation. Zach. 11.3. there is an howling of the shep­herds, for their glory is spoyled: verse the 15. he saith, Take to thy self the instruments of a foolish shepherd: Shewing some poor despised Messenger that God shall send to lay the Ministers under wrath by the seventh Vial.

Now a pouring forth, further he saith in the same Chapter, Woe to the idle shepherds that leave their flock, his arm shall be clean dryed up, and his right eye darkened upon the sounding the alarm in Sion; which is the pouring out of the last Vial, which produceth Judge­ment and Justice in the Earth: and by a standing up for it when all the Earth shall be awaked to maintain the Creation of Gods inheritance or institution: These seven Vials make out one fulnesse, that is, all the fulnesse of Gods time, and to that end they be called Vials; six of them are poured out already, the seventh is now in power, pouring forth: which is Kingdome power and glory, for an infallible testimony of his bright appearing, which is called the seventh and last Vial, which shall violate and burn up every All under it, called six Alls or Vial Ordinances, that shall be purged by it. This is King over all the other six Ordinances, whereon all things must be proved upon the Center, called the Everlasting Word, saying, All power is given me, in heaven and in earth. Thus all Powers dye, and live in him, by one Power, which is true Gospel; for he is the Fountain of every Original, and at his appearance every Religion shall be purged, and all conditions changed, and shall darken all things at his bright appearing, and under this everlasting Gospel or seventh Vial, many shall be slain and fall under Gods hand; for it shall try the Consciences of men, and it shall judge all the Ordinances. Who can but fear thee, O [Page 19]Lord, Revel. 15. for thy Judgments are made manifest, and the light is discovered that hath layn hid so long, and God is taking off the vail, and covering spread over all flesh, and Judgment must first begin at his own house, and every petty priesthood must fall; for behold the constellations shall fail, the Sun and the Moon, and Ministers may fail, but his eternal Priesthood shall stand for ever: the Stars or Lights shall fall before him, which is true Gospel; and I know no other Gospel, but that of Christ and his Apostles which is not fully preached forth, nor actually performed: but the Lord will now make all things new, a new heaven, a new earth, a new Covenant, and a new Gospel, and old things must become new; and though they have layn in darknesse under six or seven Dispen­sations of time to make out the end of their darknesse, yet now the pure Light will spring that shall abolish all under it: and his pure Ordinance is now in pouring forth, which is his Sabbaths Vial, it shall judge all her abominations, and all her oppressions, and shall make out all the Gospel Promises and priviledges, by every out­ward and inward performance. For it is not your peeced out cha­rity, or any meritorious work of your hand that God looketh for. Thou must bring thine offering into Gods house; for those that be destitute of comfort must have and receive of the gift from the Altar, and not from any mans personal gift: neither can it be so proper as from God and his Church, as given from a Fountain, and from his house must relief come, which is from the Altar of God, so the left hand shall not know what the right hand doth; for it shall arise from the Tythes or Tenth part of the substance under Gods hand; as if we should all say, we give thee this from the overplus, which is a feeding together in one propriety of an enjoyment under God; so that every mans Tythes being conse­crated to Gods house, should make up every breach, that Charity may have its perfect work to fulfill the Law of Liberty, which is a Gospel freedome from the first Melchizedeck, which may be called an endlesse freedome for the creatures of God to enjoy, and so to make his house a Common Treasury to the peodle, and not to command Tythes as Dues to the Minister; neither can ye lawfully demand it, either by Law or Gospel, if ye can, then disprove this which is written. What if the Minister shall receive Tythes, yet he is to bring it into Gods house for an offering, and not to enrich [Page 20]himself, but to be contented with the meanest condition, to be humble to God, and lowly to man, and in so doing he shall not defile the offering of Gods Temple, nor make his Ordinance a pro­phane thing which our Ministers have formerly done. Priest I am your Inheritance, saith the Lord; and no other inheritance can you have of God: for the overplus of his house is for you to eat and to drink with the stranger, the fathenlesse, and the widow. What if thy Tythes be charged into Gods House, it is the seventh part of thy gift that God looks for, which shall make up his se­venth Jubilee, or seventh Vial, called his rest, which is a fulsilling all his Commands, Ye shall keep my Sabbath Ordinances, and not break my rest: In a word, the Priests of God must be free from all outward inheritance, and in case of want, they may law­fully eat and drink with such as be receivers at the Altar of God. Priest I am your Inheritanee, Deutr. 14.29. declareth of their not ha­ving any inheritance: and because of the uncertainty of their con­dition, therefore they shall eat and drink with the fatherlesse: this alarm in Sion cometh home to our Ministers, Priests, and Levites. Under the Law it was to them but a time, but to our Teachers for a shorter time: And if the Priesthood failed under the time of the Law, how much more shall it do under the Gospel? By this high Priest, and his eternal Priesthood, and upon the third appearance, your preaching shall cease, and that shall be, when the two wit­nesses shall stand up to plead for Gods heritage, and the peoples Inheritance; and at their appearing your preaching must cease, which is the partiality of one mans tongue: for God will have two faithful Witnesses to plead in your Churches, that shall satis­fie the Consciences of the hearers.

Yet farther, Gods Ministers ought not to stain themselves with worldly cares, having food and rayment wherewith to be con­tented, which is not so low a condition as our Saviours were, ha­ving no where to hide his head. Ministers, what do you fear? if God hath an House, and in it a Common Treasury, then fear not but the Church shall minister to your wants; and be not offended though we move you to the Alt [...]; it is not an Altar set up in your Churches to bow unto, but it is to the Altar of God, that shall alter your Customes, and priestly powers, Leviticus 27.30. Numb. 18.28. Deut. 14.29. Exod. 23. Deut. 26.12, 13. Deut. 10.9. & 18.1, [Page 21]2. the Priests and Levites shall have no Inheritance with Israel, therefore shall they have no inheritance among their brethren.

Lastly, if Christ Jesus had given his Disciples the benefit of Tythes, then might our Ministers lawfully demand them as their dues; but they nor we cannot find it so: it were denyed under the Law, and we have no Gospel for it; therefore saith the Lord, Ye rob me in tythes and offerings, Malachy 3.8, 9, 10. Ministers, are your Ordinances the same that Christ instituted to his Disciples? otherwise they be but humane or mens Ordinances set up by your father Bishops. You say we walk above Ordinances; it is con­fessed we walk above your ordinances, in that we walk up to the Ordination of Christ and his Disciples, which you deny to the people, which is the true administration of the everlasting Go­spel, which we be all ingaged to plead for, even that truth: and no better foundation can any man lay, then that of our Lord and his Disciples, and so far as ye preach forth that doctrine, so far we will obey you, and no further. Is your Authority and Calling from the Royal Priesthood, or from the Levitical Priesthood? there can but one of them stand, which is the new and living way consecrated to men, Hebr. 10.21▪ He is our High Priest over the House of God; and he hath laid the foundation. So follow him, according to Gods Order and appointment.

The Ministerial Duty.

BRethren beloved in the Lord, I am bold to write unto you, for a more stability and amplitude of the Church; Hence it is, that God hath oftentimes spoken by the mouth of his Prophets, saying; I will put my Law in your hearts, and write it in your inward parts: So that in those times, and at that day, people shall be inherently taught of God, and shall be free from mens teaching, and void of preaching. But some may say, To what end shall this be? To this objection there be divers answers; As for the first, Jeremy the 32. I will give them one heart, for the good of them and their children after them; this promise actually is made out to his Elect, in that state of knowing God. Second­ly, Every one shall live under his own Vine; Meaning Christ and his spirit, with the life of God dwelling in us, which shall be our teacher; For ye shall all know me saith the Lord. That is, under the New Covenant, which is his third or fourth dispensation. Verily, there were a knowing of God before the Law or Gospel was taught; For it is said about the 7. of Genesis, that blessed Noah walked with God; And Abraham before the Gospel, he was taught of God, and lived by faith, and it was accounted to him for righteousness; which passed all the outward declarations. Now under the Gospel here is a knowing of God too, though as yet under a humane power, which may then be taken away. Jerem. 31. vers. 34. They shall teach no more e­very [Page 23]man his neighbour or his brother, saying know the Lord; for they shall all know me, from the least to the greatest of them. And at that time there shall be a far higher and clear see­ing and beholding of God, when Freedome hath taken off the curse, and Justice hath destroyed all oppression, then preaching may cease, for your children shall be as afore­time, and your off-springs shall be prosperous: and so it was before, and so it shall be after this Ministry may cease. Our Saviour by his Disciples settled the Church, and laid the foundation, which is called the living stone, which were the Gospel setled about 1600 yeares agone, which were a sufficient foundation; and our preaching hath been little lesse then 100 yeares or thereupon, which is contrary to the Gospel which they held forth; for Christ and his Apostles held forth the outward with the inward, saying, If ye will be my Disciples, ye must leave all to follow me. Ye must not onely follow me in spirituall things, but put off your carnal things: this was his Disci­ples care to the Church, that not any should want, and in case of necessity none should know their own; which if we were so taught of God, it should do so likewise, that is, to do the works of the second Table with the first Ta­ble, and that would truly adorn the Church of God: and truly I much marvel how our preachers have fallen from this doctrine? It is a great starving the creatures of God, that some have too much, and some destroyed by wants, and in this our Ministry can shew no true calling, in that the livelihood of the Creation is withheld from them which be Gods creatures, and our Ministers will not lay open the ungodly abuse of them that carry the world on so: for the Ministers of righteousnesse should have an outward calling as well as an inward, and in case they [Page 24]fail in any of them, they are then but Truth-breakers, and fail in their Message to God, and will not lay open those full Truths; therefore saith the Lord, Ye shall be inwardly taught of me, and all know me: and whosoever hindereth this work of restoration, they be but murtherers of truth and justice, whether they be ministers of men; for behold and see what oppression is taken away by your preach­ings: There were a two-fold curse under the old Law, which in part is taken away, the inward and spiritual curse is taken off by the sufferings and power of Christ; now this outward curse still abideth with us, and so shall do till the horn of oppression be broke, and for that end God plagued the earth after the fall of Adam, saying, it should bring forth bryers and thornes, which are wicked men Rulers, as bryers in the hedge of Gods garden; now I can assure you that are the Vine-dressers, if you do not cut out all these bryers and abominable branches out of his hedge; it will shew ye are not faithful to him, nor good Stewards in your places: Now this three or four­fold curse lying so heavy upon man, as first a natural curse, in lying under a sad and dark dispensation, which is a spi­ritual dissertion which every one of us lye under, till God comes in to our soules: And thirdly, that legall curse which is the hand-writing of ordinances under a ge­neral declaration of Gods Justice. Now these three Cur­ses being taken away and censured by the Lord Christ, yet there is one curse more for us to take off, which is our oppression in the world as man to man, which eateth out all Christian community, and causeth men to lead brutish lives in respect of that life they should continue in under him, which is our life.

Now this outward curse being so inordinate amongst us, that I think men and ministers be all inherently accur­sed, that they cannot neither will they see the evill of an oppressing State, which canseth all to be out of order: Now God hath taken off three curses from of man, which we could not have done by our selves: the fourth is left to man or mens power, that they should thorowly purge the world of all transgression, and of every cursed thing, behold all your affaires are left upon the record of your consciences, and so long as ye keep back the full freedom of Gods bounty, and punish your brethren by this oppres­sing state, you lye under a far worse curse and judgement then they that suffer under your yoke and bondage; for they suffer but a little outward want and grief, which is nothing to your eternal suffering; ye Ministers preach on, but what oppression is taken away, or as we may say, what wound is cured? Now if Truth were restored, and Justice, we should then be truly taught of God, and preach­ing might cease. Jerem. 32. vers. 40. I will put my fear in your hearts, that ye shall not depart from me: For it is God alone that keepes us in our Christian way, and stayeth us up by his helpful Spirit; for saith the Lord, I will write my Law in your hearts; so that we find Gods Spirit is and shall be our onely teacher. It is not your external prea­ching that shall beget soules, or actually regenerate; it is God that worketh the will and the deed: ye may informe or strengthen the weak, or keep your people under an out­ward conformity, but not to beget or saved soules, for that is Gods ancient work of old called Election; therefore ye Ministers ye are called but Labourers in his vineyard, to keep things in order. But truly we have many Ministers in this Kingdome that are more fit to be taught, then to be Teachers: yet some of them will say, I have begotten [Page 26]many souls; as if an outward act could do it. But I say no, for it is the inward working of God that doth it. If God did not work it, our Ministers might stand long e­nough in their Pulpits, your preaching doth neither hin­der nor further salvation, it is onely Gods purpose, and not your preservation. Paul may plant, but God prospe­reth; He is the Foundation of our life, and he will teach us▪ Ye shall all know me, from the least to the greatest; saith the Lord.

Why should ye Divines be so high conceited in your selves, your way of preaching is not so ancient as the A­postles was, neither have ye done so much good as they did, in that short time they taught the Gospel; for they taught their hearers to throw up the possessions, which was true Gospel, but I see no such matter by your new found Doctrine, and your foundation cannot hold, it is something too young: For the Apostles foundation was not onely laid 1600 years agone, which is ancient, but Christ Jesus was their Author and finisher of their Tem­ple, and for that cause he suffered, which proved it true Gospel; But what our Ministers have made on it, I can­not tell, but this I am sure, they have changed those Ordinances of Christ, and those which they have ere­cted, will hardly be proved true Gospel; they carry it on with a power which shall fall with Babylon. It is not your Ministery which shall stand, for yee divine for mo­ney, and some of yee will leave your people for gain: But the Prophet Esay saith, Come buy wine and milk with­out money. But many doth now both buy and sell the word of God; as by Funeral-Sermons, receiving money; Or by a mariage Exhortation: Oh what Task-masters bee these? to stand two, three, or four hours in a Pulpit (as ye call it.)

Alas, it is not your way to save souls, it is proper a­lone [Page 27]to God; ye may counsell them, or inform your people, which all you can do. For God saith, I will write my Law in your inward parts; And what he hath so done, you can but preach the Letter to the people; But God ministreth the Spiritual guift to the hearer, and in­fuseth grace in the heart: It is Christs feet that are beau­tiful and bringeth salvation; all your external preachings without Gods internal work, is nothing. Yet for all this, I have heard some of our Ministers say, they have be­got souls: which is but a vain pamphlet.

Again, I can give relation of a godly man, that said such a Minister was his adapted father, so that men or Mini­sters may err in the sectet works of Gods election, resting upon vain dictates and self ends, which is a meritorious work to do; for he that ascribeth any power to him­self, he taketh away and diminisheth the power of Christ, and without the spirit of God, what can ye do? A Lay man having Gods spirit, may do as much as you can do, setting your trade aside, which is La­tin and Logick, learned at Oxford and Cambridg, which edifieth not the soul; you be one against an­other, which sheweth your Temple is not yet built in its own place. Levi persecuteth which the tongue, and Reuben looketh high, so that as yet Judah can have no entrance: Behold all your Churches must come to a Synod, which is a grand consent to make up one model or holy lump, called one unto the Lord, for God will not behold all your mental knowings, Ye must all know me; He will have but one way, and one Church, which is the ancient foun­dation; and I know none other.

Therefore come and acknowledge Christ to be your Ma­ster-builder, Ye shall all know me; That is, the major or vulgar sort of people shall so know God, that they shall put down your power, I mean your Ministerial priest­hood: For God his will and power are both one, and he laid them both upon that foundation, which we bee all called to build upon. I am ashamed of your ignorance, both ministers and hearers, if otherwise ye know and do not reform and comeout form the people; your bloud be upon your own heads: For I cannot but speak the things I have heard and seen, desiring the Lord of his goodness to open your eys, that ye may see this main work. Ye shall all know me, that is, to be King, priest, and pro­phet: As he is King, to govern; and as hee is both priest and prophet, so to be all our teachers. And out Lord saith, No man can come unto me, except it be given him of the Father: So it is not your teachings that shall be­get souls, for then and at that time, there shall bee one Priest one people, which is a living under their own Vine Christ Jesus. Isaiah 55. He hath given him to be a Leader to them, a witness and a Commander to the pesple; so that it is Christ Jesus alone that begetteth souls. And at that time he shall be the onely teacher, when you Priests shall move out of their holes. Micha 3. and shall not divine a­ny more; when Vision shall cease, and we shall come un­to him which is the patifical Vision, which is our beauty in perfection. When all mens teachings shall fail, then our true Vine shall be the Teacher, when we shall dwell under our own fig-tree; ye shall no more say, know the Lord, for ye shall all know me. And to winde up this discourse, our Lord saith, Joh. 6.45. It is written in the Prophets, that they shall all be taught of God; So that all of the New Jerusalem, shall walk in that Light, above mens teachings.

DENUS to the restored Church, in the Isle of Pathmos.

The personal Reign of the Saints.

REvel. 5.9. And they sang a new Song, saying; Thou art worthy to open the seals, for thou wast shame, and hast redeemed us to God by thy bloud, out of every kinred, people, tongue and nation, and hast made us Kings and Priests to God, and we shall reign on the earth. This pro­mise of God, beareth us up by a living hope, and as Saint Peter saith, we look for new heavens, and a new earth, where Righ­teousness shall dwell; These words have an inference to a new state of Justice, when none shall reign but his kingdom of Saints, which must execute justice under him by a personal power, in so high an enjoyment of God, that they well be called a new heaven on earth, or an heavenly people that shall reign on earth, so that the world seeing their high and sweet enjoyment, may imitate them, and be­come a new earth, and so comply and rejoyce together: As Saint Paul saith, Rejoyce ye Gentile with his people; so that the natural branch may rejoyce with the spiritual kingdom and government, and grift in with them to sing to God, saying; Thou art worthy O Lord. This personal reign of the Saints shall be a visible State that the ends of the earth shall have, when the oppressours shall no more pass through their kingdom or City; Zach. 9.8. when they shall have all given into their hands: As you may finde by Daniel the 7. vers. 27. That the dominion and greatness of the kingdom, shall be given to the people of the Saints. Revel. 20. Saying, Ye shall be Kings and Priests to God, and shall reign with him. Which is inter­preted by some, that Christ shall reign with his people again in a personal or visible estate, which he hath done already upon his participation; but now we look only to his substantiality, and to bring all into the God-head; which is one substance, almighty, and king of Saints, without person or persons; which is an undi­vided substance, most high, whose kingdom is an everlasting king­dom, and all dominions shall serve and obey him, which is God [Page 30]without end, or dividing into parts any more; For the Lord shall raign in Sion, before his ancient glory, and the earth shall be si­lenced, when the Saints shall grown in that new heaven, and shall raign as Kings over the world, in that high calling, and Royal Priesthood: the Lord will do great things, at that time the Saints shall bear the Image of the heavenly, by a sure walking with God: for he hath made us Kings and Priests to him, and we shall raign on the earth, when he hath put all rule and Authority un­der his feet; he shall give up the kingdom to his father, and shall raign, and shall put all powers under him. I do not mean that Christ shall raign personally any more, but as in power in all places, both in Heaven, and Earth: as Father, Son, and Holy Ghost joyned all in one power, and the Saints shall govern as Deputies under him: for David shall never want a man, nor the people of God a Priest, to offer sacrifices continually, which is him above: for no flesh shall behold any more, but by his power, and not by his bodily shape: the soul may behold him when it is out of the body, and for any further beholding of him I know none: for his personall raign hath been already, and he hath appeared to his Disciples, saying, go forth and declare as by a personall command, So it appeared.


LONDON, Printed for Henry Hasilwood, dwelling in the Parish of Windsor, in the County of Berks. 1651.

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